"Now Jacob dwelt ("va’ye'shev")
in the land where his father had sojourned, in the land of Canaan
In telling the story of Ya'acov, the narrative highlights
the story of Yoseph who was favored by his father. As a mark of his affections,
Ya'acov made his son a special tunic, "k'tonet passim," a tunic of
"passim." Unlike the commonly held view that this robe, or tunic, was
of multi-colored stripes, the word "passim" actually indicates
that the robe was extra long - covering the feet and especially the flat
of the hands. The verb p.s.s (pey,
samech, samech) means to “disappear” or “pass on” (e.g. Psalms 12:1), which means that the hand would
‘disappear’ because of the ampleness of the cloth. It was of a style "such as the daughters
of the king dressed themselves" (in 2nd Sam. 13:18, David's
daughter, Tamar, is recorded wearing such a robe). By clothing Yoseph in a
princely garb, Ya'acov communicated to the rest of his sons that he had ordained
him to inherit the birthright. It is no wonder that Ya'acov's favored son incurred
the wrath of his brothers, even before he shared his dreams with them. When
Ya'acov heard Yoseph's second dream, he too became somewhat exasperated with this
spoiled brat. However, the text goes on to tell us that, "his father kept
the saying in his heart" (37:11). Another parent, who on one occasion
"treasured all these things, pondering them in her heart," and who at
another time "hid [the words] in her heart" was Miriam, Yeshua's
mother (Luke 2:19, 51). In her case, as well as in Ya’acov’s, these “things” were
prophetic and had to do with a grand destiny of a son. Yoseph’s brothers’
response to each dream’s account was that they “hated him even more” (37:5, 8).
“Even more” is not a direct translation of the original, which is “va-yosiphu”
– “and they added.” In other words, more hatred was added to the negative
emotions that the brothers were already harboring toward their sibling. What
makes the usage of this verb here quite intriguing is its root connection -
a.s.ph (alef, samech, pey/fey) - to the name of the one who was the object of
this hatred.
The Parasha’s account of
the conflict between Yoseph and his brothers, in particular the sons of Bilha
and Zilpa (ref. 37:2), is marked by an absence of “shalom”: “And his brothers
saw that their father loved him more than all his brothers, they hated him and could
not speak peaceably to him” (v. 4, emphasis added). But even though the situation was not
resolved, when the brothers went to Shechem to shepherd their father’s flocks, “Israel Aram Shechem
Ya'acov
may have been concerned for his sons' safety in Sh'chem, as that town's
residents most likely remembered them only too well.2 Much latter, in B’resheet (Genesis) 45:8, the following
words will be declared by Yoseph to his brothers who, in parallel with his
present situation, had also been sent, this time to Egypt: "So now it was not you that sent me
hither, but Elohim…".3 The
commentator goes on to say that "this verse supplies the key to the
understanding of the whole story, which unfolds a dual level of the mission.
There is the obvious mission which Ya'acov sends his son on, but underlying
this mission lies the hidden (deep) workings of Providence Who is sending the
descendants of Avraham to Egypt Valley of Chevron
Ya'acov sends Yoseph from Chevron, which is in Yehuda, to
Sh'chem which is in Shomron (Samaria ), from
where Yoseph goes on to Dotan (Dothan ), also in
Shomron, and is then taken to Egypt
Interestingly, the shepherds did not lead their flocks to
the green and serene pastures of Sh’chem (or at least did not stay there), but
continued on their way. As for Yoseph, he was directed by “a man” to follow
them northward, to Dotan. Notice that Yoseph’s informant did not require much
information; he already knew who the “brothers” were, and neither was he
ignorant as to their whereabouts. Even
so today, if we earnestly seek for our brothers, the Man will not withhold any information
from us. He will lead us directly to them (even if there is a cost involved).
It is just a matter of having ears to hear and a heart to obey.
But what awaited Yoseph in Dotan was
far from a hearty reunion. His brothers sought to kill him, and only by
Reuven’s intervention was his life spared, and he was cast into a pit. While
Yoseph was naked, and no doubt thirsty and hungry, his brothers sat down to eat
bread (37:24-25). “Bread” is "le’chem," of the root
l.ch.m (lamed, chet, mem) which is also the root for the verb "to fight,"
and for the noun "war" ("milchama"). The men ate their
bread - lechem - while in their hearts there was a war-like attitude - milchama
- toward their brother. Proverbs 4:17 says of the wicked: "they eat the
bread of wickedness." The verb for "eat" there is
"la'cha'mu," which normally would be understood as "fight,"
making this verse applicable therefore to the wickedness manifested by Yoseph's
brothers. Shlomo Ostrovski comments here
that Yoseph’s brothers had no idea that some day they would seek out their
victim for the very substance with which they were now satisfying their hunger
5, while denying him of it.
That
Yoseph is the protagonist of our story is not difficult to determine, and Scripture
continues to underscore this fact, not only overtly but also by using subtler
means. In chapter 37, as we observed above, and also in 38 the verb y.s.f – to add, to repeat – which is the root of
Yoseph’s name, appears four times. And so we read in 37:5, 8:
“And
she conceived yet again -
va’tosef - and bore a son, and called his name Shelah” (38:5a).
“So Judah
And
so, even when the various episodes involve other individuals, named and
unnamed, the Word points to Yoseph’s central role.
While
in Dotan, a caravan of merchants passed by and Yehuda, using his pragmatism to
suppress his guilt, suggested selling Yoseph to them (ref. 37:25-27). Later, in
the family home, a great turmoil was caused by Yoseph's (supposed) death,
particularly so since Ya'acov could not be comforted. Yehuda, therefore, 'ups
and leaves,' or in the words of the text he, "departed from his brothers
and descended" ("va'yered" - "and he went
down") to his Adulamite friend (38:1). While in that state of
separation, which led to a great decline in his life, Yehuda married a
Canaantie woman who bore him three sons. The narrative is very quick to make a
point, as straight away after these sons' birth we are told of the firstborn's
marriage to Tamar. That two of Yehuda's sons were displeasing to YHVH, who took
their lives (ref. 38:7-10), is stated as a matter of fact. Without wasting time
and words, the narrative goes on to tell us the story of Tamar and her
insistence to "raise up the name of the deceased" (to borrow words
from Ruth 4:5). Tamar's real identity and motive were only discovered when she
produced a pledge in the form of a seal, cord and staff left to her by her
father-in-law, upon her demand to be paid for the “services” she provided him
when she masqueraded as a harlot. The pledge given to Tamar was "era'von,"
of the root a.r.v, which we observed in “erev” - “evening” (in Parashat
B’resheet in Genesis 1). This pledge is a guarantee for that which is to come.
Indeed, without it Tamar would have been burnt at the stake (ref. vs. 24, 25).
But more than just saving the life of Tamar, it also guaranteed that YHVH's
principle of redemption was implemented;
that is, the bringing forth of life from death (Yehuda having suffered the loss
of two sons gained now another two), while also insuring the continuity of what
was to become the tribe of Yehuda.
When it was her time to give birth, Tamar, like Rivka, had
twins who, like the former pair, had an innate 'knowledge' of the importance of
the birthright. Again, a competition over who would be born first, took place.
Ultimately, the “breaker," the "portetz," gained
the upper hand and was therefore named Peretz (v. 29). Many years later, the
prophet Micah will declare, "the breaker goes up before them. They break
out, pass through the gate and go out by it. So their king goes on before them
and YHVH at their head" (2:13). The preceding verse informs us that the
subjects of this description are those who will be gathered out of Ya'acov, and
who are the remnant of Yisrael which will be "put together like sheep in
the fold, like a flock in the midst of its pasture they will be noisy with men."
Thus, not only will the proverbial
“Poretz” – Breaker-Leader – be a descendent of Peretz, so will some of those
who will follow Him.
Back
to Yoseph and his immediate destiny, which was marked by a down-spiraling
course, first into a pit and then by being sold to merchants who were “on their
way… down to Egypt
Yoseph was brought to Egypt
But
in the meantime, the opening verse of chapter 39 reiterates his (temporary)
decline: “Now Joseph had been brought down to Egypt
Yehuda’s
downward journey was accompanied by many mishaps, although every now and then
there was evidence of an attempt on his part to do the “right thing.” How
typical of guilt, shame, and self-condemnation to lead us to try and cover them
up by “good works”! Thus, his sons’ names provide a clue as to these feeble
attempts. Yehuda named his firstborn “Er,” meaning “awake.” He was hoping that
his depression and spiritual slumber could be redeemed by having this
firstborn. His second son was called “Onan” – “on” being strength. Rachel named
Binyamin, Ben-Oni, “son of my strength” as his birth had depleted all of her
strength and brought about her death. As to Yehuda’s third son, the latter was
born under strange circumstances: “He was at Chezib when she bore him” (38:5).
Who was at Chezib? Was it the newborn (and his mother), or was it the father?
What is Chezib? Is it truly a place, or is it a description of a condition? Chezib
means “lie, deception, falsehood.” Is it possible that Shelah was a product of
lying and deception, and was therefore the son of another man, rather than
Yehuda’s? Or was Yehuda away while he
was born, causing his wife great grief? One way or another, Shelah’s birth was
not a cause of great joy, otherwise why would Scripture take the trouble to
record the fact that “he was in chezib” at the birth? The name Shelah could
possibly mean “hers,” reinforcing the possibility that the boy may have not
been Yehuda’s biological son.
When
Yehuda’s degeneration reached its peak, he turned (as we saw above) to a
prostitute, with whom he left his most precious possessions: signet, cord and
staff. Like Easv, who for momentary satisfaction was willing to give up his
birthright, Yehuda had given the ‘markers’ of his identity and authority to the
one whom he perceived to be a prostitute. Interestingly, later, when he went
looking for her to retrieve his treasures and to cover up his embarrassment and
pride (and said, "Let her take them – the objects - for herself,
lest we be shamed; 38:23 emphasis added), he used the term
“k’desha,” which is a “temple prostitute.” However, that word shares its root
with “kadosh” – set apart and holy. In verses 21 and 22 of chapter 38 this word
appears 3 times. Again, a hint as to the true nature of this woman, who
turned out to be “kdosha,” holy and “righteous,” as Yehuda himself came to
realize (v. 26). Interestingly, at Yehuda’s lowest point of spiritual and moral
collapse, YHVH intervened by using that which appeared to be the very symbol of
lowliness and humiliation.
Among
the many lessons that Yehuda was taught by Tamar, his daughter in law, he also
had to realize that things are not always what they seem to be, a lesson that
he will apply one more time when many years later he will meet the ‘mighty
Egyptian ruler.’
Now back in Egypt
This Parasha’s two women, whose stories are told side by
side, are both involved in sexual promiscuity. However, in spite of the fact
that it was Tamar who actually ‘exercised’ her heart’s intent, while the
second, Potiphar’s unnamed wife did not, it is the first who was declared
righteous (38:26) for having pursued, at all costs, the righteousness of
Elohim, i.e. life from the dead in the form of redemption.
After the episode in his master’s house, Yoseph was put in
prison and just like an echo from his previous experience, we read the words:
"YHVH was with him, and whatever he did YHVH made to prosper
("matzli'ach")" (39:23 italics added). Although our Parasha ends
with Yoseph seemingly being forgotten and once again being repaid evil for the
good he had done (see 40:9-15, 21), this is just the beginning of what is to
become a glorious career.
The nation of Yisrael-in-the-making is seen learning the
principles of redemption, as each of its figureheads (Yehuda and Yoseph) is
exposed to powerful personal experiences pertaining to YHVH's kingdom
principles.
1. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava
Meshichit, Jerusalem
2. Ibid
3. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans.
Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the
Diaspora. Hemed Books Inc., Brooklyn ,
N.Y.
4. Ibid
5. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava
Meshichit, Jerusalem
6. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans.
Aryeh Newman. Eliner Library, Department
for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn , N.Y.
7. Ibid.
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